But I am persuaded that such behavior on the part of the representativesof religion would not only be unworthy but also fatal. For a doctrine whichis able to maintain itself not in clear light but only in the dark, willof necessity lose its effect on mankind, with incalculable harm to humanprogress. In their struggle for the ethical good, teachers of religionmust have the stature to give up the doctrine of a personal God, that is,give up that source of fear and hope which in the past placed such vastpower in the hands of priests. In their labors they will have to availthemselves of those forces which are capable of cultivating the Good, theTrue, and the Beautiful in humanity itself. This is, to be sure, a moredifficult but an incomparably more worthy task. (This thought is convincinglypresented in Herbert Samuel's book, .) After religiousteachers accomplish the refining process indicated they will surely recognizewith joy that true religion has been ennobled and made more profound byscientific knowledge.
The further the spiritual evolution of mankind advances, the more certainit seems to me that the path to genuine religiosity does not lie throughthe fear of life, and the fear of death, and blind faith, but through strivingafter rational knowledge. In this sense I believe that the priest mustbecome a teacher if he wishes to do justice to his lofty educational mission.
Along with her husband Vincent Ostrom, Elinor Ostrom developed theidea of polycentric governance, according to which we are citizens ofmultiple, overlapping, and nested communities, from the smallestneighborhoods to the globe. Collective action problems are bestaddressed polycentrically, not reserved for national governments orparceled out neatly among levels of government. As president of theAmerican Political Science Association and in other prominent roles,Ostrom advocated civic education that would teach people to addresscollective action problems in multiple settings and scales.
Upon completion of his studies, Ohno began teaching physical education in a private Christian school in Yokohama. Under the influence of the school's headteacher, he converted to the Baptist faith in 1930. Its influence would later become apparent in his work. He married Chie Nakagawa in 1933; they would have two sons, Yoshito and Yukito.
Ostrom believed that these principles could be taught explicitlyand formally, but the traditional and most effective means forteaching them were experiential. She argued that the tendency tocentralize and professionalize management throughout the 20th centuryhad deprived ordinary people of opportunities to learn fromexperience, and thus our capacity to address collective actionproblems had weakened.
There are pessimists who hold that such a state of affairs is necessarilyinherent in human nature; it is those who propound such views that arethe enemies of true religion, for they imply thereby that religious teachingsare utopian ideals and unsuited to afford guidance in human affairs. Thestudy of the social patterns in certain so-called primitive cultures, however,seems to have made it sufficiently evident that such a defeatist view iswholly unwarranted. Whoever is concerned with this problem, a crucial onein the study of religion as such, is advised to read the description ofthe Pueblo Indians in Ruth Benedict's book, .Under the hardest living conditions, this tribe has apparently accomplishedthe difficult task of delivering its people from the scourge of competitivespirit and of fostering in it a temperate, cooperative conduct of life,free of external pressure and without any curtailment of happiness.
Sensual pleasure is our birthright, and it is available in thousands of forms besides sex. Take off your shoes and walk barefoot through the grass, the mud, the rain. Learn to breathe freely, so that every breath reminds you that you are alive right now! Dance, finding and releasing the movement within you, reveling in the gorgeous organism that you are. Touch your body freely and frequently, reawakening your senses. Take joy in the movement of your muscles, the feel of your sheets sliding on your skin as you lie down to rest, the splash of cool water on your face, and the swish of that coolness in your mouth as you drink. Become aware of the food you take in, not only savoring the taste, but also cultivating a sensitivity to how it makes your body feel long after it is digested. What would it take to slow yourself down enough to notice how much feeling is always available for your awareness? As you rediscover your senses and your infinite, creative range of movement, play like you did as a boy, when no one had to teach you how. Play hard and play soft, inventing ways to be in exuberant contact with everyone in your life.
When confronted with a specific case, however, it is no easy task todetermine clearly what is desirable and what should be eschewed, just aswe find it difficult to decide what exactly it is that makes good paintingor good music. It is something that may be felt intuitively more easilythan rationally comprehended. Likewise, the great moral teachers of humanitywere, in a way, artistic geniuses in the art of living. In addition tothe most elementary precepts directly motivated by the preservation oflife and the sparing of unnecessary suffering, there are others to which,although they are apparently not quite commensurable to the basic precepts,we nevertheless attach considerable imporcance. Should truth, for instance,be sought unconditionally even where its attainment and its accessibilityto all would entail heavy sacrifices in toil and happiness? There are manysuch questions which, from a rational vantage point, cannot easily be answeredor cannot be answered at all. Yet, I do not think that the so-called "relativistic"viewpoint is correct, not even when dealing with the more subtle moraldecisions.
Opposed to this idea of developing a national identity was ThomasJefferson, who saw education as the means for safeguarding individualrights, especially against the intrusions of the state. Centralto Jefferson's democratic education were the “liberalarts.” These arts liberate men and women (though Jeffersonwas thinking only of men) from the grip of both tyrants and demagoguesand enable those liberated to rule themselves. Through his wardsystem of education, Jefferson proposed establishing free schools toteach reading, writing, and arithmetic, and from these schools those ofintellectual ability, regardless of background or economic status,would receive a college education paid for by the state.
When widespread free or publicly funded education did come toAmerica in the 19th century, it came in the form of HoraceMann's “common school.” Such schools wouldeducate all children together, “in common,” regardless oftheir background, religion, or social standing. Underneath suchfine sentiments lurked an additional goal: to ensure that all childrencould flourish in America's democratic system. The civiceducation curriculum was explicit, if not simplistic. To creategood citizens and good persons required little beyond teaching thebasic mechanics of government and imbuing students with loyalty toAmerica and her democratic ideals. That involved large amounts ofrote memorization of information about political and military historyand about the workings of governmental bodies at the local, state, andfederal levels. It also involved conformity to specific rulesdescribing conduct inside and outside of school.
Lou was like a father to me. I have never felt so perceived and loved for who I actually am by a man than by Lou Reed. He fought tirelessly for me to have a place in the daylight culture. My career would never have taken off without Lou's tremendous influence. Those close to Lou knew him as a lion-hearted and intensely caring friend. When discussing death a couple of weeks ago, he told me that I was focussed on the wrong thing. His goal especially recently has been to exercise his mental discipline to stay in the present and not be held hostage by fear of an illusory future. He faced death with dignity and courage, and even then remained a teacher and mentor to me. i miss him with all my heart. It is hard for me to reconcile that such a giant could really be gone. Antony October 28th 2013